Water Baptism
A
Commitment to Accountability in Sanctification
The
lack of understanding of the ordinance of water baptism among Baptists is an
embarrassment. The embarrassment is
not that they are confused about there being any kind of sacramental conference
of grace in the ritual of water baptism.
They have that correct and stand dogmatically against such
nonsense. The embarrassment is not that
they allow anything other than baptism by immersion. They have that correct. The embarrassment is the shallow teaching
that fails to connect the ritual of water baptism to a personal commitment to
walk “in newness of life” (Romans 6:4).
Having
interviewed hundreds of people for church membership over almost fifty years of
ministry has revealed the lack of understanding of most people of why they were baptized. A common question asked these people is, “why were you water baptized?” I did not just want to know if they were water baptized, where they were water baptized, or how they were water baptized. All of those issues are important, but the
most important issue is if they understood why
they were baptized and what they were
communicating through the ritual.
Few could explain the why and what of water baptism. That is embarrassing and reveals the
irresponsible way in which the ritual of water baptism is being administrated/communicated/taught
by people who should know better.
Water baptism is the ordinance of introduction to being serious
about personal discipleship. Water
baptism is the ordinance of introduction
to the personal responsibilities of individuals in the practice of the doctrine
of practical sanctification and teaching the dependence upon the enabling of
the indwelling Spirit in the doctrine of grace.
Romans chapter six explains the purpose connected to water baptism.
“1 What shall we say then? Shall we continue
in sin, that grace may abound? 2 God forbid. How shall we, that
are dead to sin, live any longer therein? 3 Know ye not, that so
many of us as were {spiritually} baptized into Jesus Christ {the New Genesis} were {spiritually} baptized into his death? 4
Therefore we are {new state of existence}
buried with him by {spiritual} baptism
into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
5 For if we have been planted together in the likeness of his death,
we shall be also in the likeness of his resurrection: 6
Knowing this, that our old man is crucified with him, that the body of
sin might be destroyed, that henceforth we
should not serve sin. 7 For he that is dead is freed from sin {the old, fallen creation and creature}”
(Romans 6:1-7).
Just as circumcision was sanctificationally
connected to separation from the
licentious practices of the fertility cults of pagan idolatry, water baptism is
sanctificationally connected to separation from the worldliness of the fallen creation and separation unto ministry in the New Creation as
priests before God. Every local church
is a body of priests ministering the Gospel (evangelism) and making disciples (other
ministering priests) out of new “born again” believers.
There are extensive practical New
Covenant ramifications of expectation in sanctification communicated in Romans
6:1-7. The foundation of discipleship
and Christian growth is encapsulated in
our understanding of the ordinance of water baptism. We must remind ourselves of the three aspects
of the doctrine of salvation if we are to understand the expectations of God in
what a person must understand about what he is communicating to a local
congregation of believers through the ritual of water baptism.
All three aspects of a person’s salvation are communicated
through the ritual of water baptism. If the believer being baptized
does not understand these three aspects of his salvation, he certainly will not
be able to communicate this understanding through his water baptism. If the people gathered to witness the
testimony of water baptism do not understand these three aspects of salvation,
they certainly will not be able to understanding and receive the communication
of the individual.
Understanding all three aspects of a person’s salvation is
essential to both the congregation (those receiving the testimony) and the person being baptized (giving
the testimony) before the ordinance can fulfill its intended covenantal
purpose of meaning. It is the responsibility
of the congregation of believers in a local church to confirm a person’s
understanding of water baptism BEFORE that person is admitted into the
membership of the local body. This is
the covenantal nature of water baptism. The
great travesty is that the ordinance of water baptism has been taught so
shallowly for so many years that even most congregations do not understand it.
1. The salvation of the soul as a believer’s soul is
positionally removed from the cursed first creation and positionally immersed
by the Spirit into the New Creation “in Christ.” “3 Know ye not, that so many of us as were {spiritually} baptized into Jesus
Christ {the New Genesis} were {spiritually} baptized into his death? 4
Therefore we are {new state of existence}
buried with him by {spiritual}
baptism into death:” (Romans 6:3-4a). “6
Knowing this, that our old man is crucified with him, that the body of
sin might be destroyed, that henceforth we
should not serve sin” (Romans 6:6).
2. The salvation of a
believer’s spirit (life) from ruin,
waste, and destruction through practical sanctification through the filling of
the indwelling Spirit of Christ. “[T]hat like as Christ was
raised up from the dead by the glory of the Father, even so we also should walk in newness of
life” (Romans 6:4b).
3. The salvation of a
believer’s body through glorification connecting
the believer to the “blessed hope” and the “judgment Seat of Christ;” “5 For if we have been planted together in the likeness of
his death, we shall be also in the likeness of his resurrection”
(Romans 6:5).
There are several Bible texts to which we might refer as Ecclesiology in a nutshell. One such
text is Acts 2:37-47. A second such text
is Ephesians 4:1-16. Another is I
Timothy chapter three. The ordinance
that connects the believer in uniting with a local church and the beginning of
his own practical Ecclesiology and
priesthood/ministry is the ordinance of water baptism.
“37 Now when they heard this,
they were pricked in their heart, and said unto Peter and to the rest of the
apostles, Men and brethren, what shall we do? 38 Then Peter
said unto them, Repent, and be baptized every one of you in the name of Jesus
Christ for the remission of sins, and ye shall receive the gift of the Holy
Ghost. 39 For the promise is unto you, and to your children, and to
all that are afar off, even as many as the Lord our God shall call.
40 And with many other words did he testify and exhort, saying, Save
yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day
there were added unto them {the
embryonic local congregation at Jerusalem} about three thousand souls. 42 And they {those believers who were saved and baptized
uniting them to formal and covenantal relationship/membership with the local
church of Jerusalem} continued
stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread,
and in prayers. 43 And fear came upon every soul: and many wonders
and signs were done by the apostles. 44 And all that believed were
together, and had all things common; 45 And sold their possessions
and goods, and parted them to all men, as every man had need. 46
And they, continuing daily with one accord in the temple {probably second story meeting rooms in the Temple; see Acts chapter
three}, and breaking bread from house to house {there were no formal meeting places yet}, did eat their meat with
gladness and singleness of heart, 47 Praising God, and having favour
with all the people. And the Lord added
to the church daily such as should be saved” (Acts 2:37-47).
The word “added” in Acts 2:41 is
translated from the Greek word prostithemi
(pros-tith'-ay-mee), which means to
be joined or united together. In
this context, the union is covenantal, like a marriage. Many of these individuals were not from
Jerusalem. When they returned to their
homes in other cities and nations, they would become the seeds for local
churches to begin in many other cities.
Most of these new converts would become foundational people for the
early missionary journeys of Paul and Barnabas as they started new local
churches according to the book of Acts. Romans
12:4-5 is sufficient evidence to establish local church MEMBERSHIP.
“3 For I say, through the grace given unto me, to every man that is among you, not to
think of himself more highly than he ought to think; but to think
soberly, according as God hath dealt to every man the measure of faith. 4
For as we have many members in
one body, and all members
have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another”
(Romans 12:3-5).
Perhaps the greatest
failure in understanding water baptism is the failure to understand the
spiritual dynamic in the way water baptism is intended to connect the “born
again” believer covenantly to the doctrine of the Church (Ecclesiology). Water baptism is intended to reflect a
believer’s understanding of an already accomplished spiritual reality in the
“born again” believer’s eternal and supernatural connection to the Person of
Jesus Christ. Water baptism is a
covenantal testimony to accountability regarding the way a person lives life through
ministry. The covenantal
testimony of agreement is only for believers “born again” of the Spirit of
God. That covenantal testimony of
agreement is primarily between the believer and the Lord Jesus Christ. Every believer will give account of his
faithfulness to that covenantal testimony of agreement to the Lord Jesus at the
Judgment Seat of Christ.
“17 This I say therefore {vs 1; ‘walk worthy of the vocation wherewith ye are called’}, and
testify in the Lord, that ye henceforth
walk not as other Gentiles walk, in the vanity of their mind, 18
Having the understanding darkened, being alienated
from the life of God through the ignorance that is in them, because of the
blindness of their heart: 19 Who being past feeling have given
themselves over unto lasciviousness, to work all uncleanness with greediness. 20
But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as
the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is
corrupt according to the deceitful lusts; 23 And be renewed in the
spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and
true holiness. 25 Wherefore putting away lying, speak every man
truth with his neighbour: for {because} we are members one of another” (Ephesians 4:17-25).
Almost all Greek Lexicons
give the two primary definitions of the Greek word baptizo (bap-tid'-zo) as
to either dip or immerse. In
the context of theological meaning, as water baptism portrays Spirit
baptism in Romans 6:1-10 and as water baptism portrays the believer’s
understanding of his salvation through faith in the Gospel as detail in I
Corinthians 15:3-4, there are three aspects necessary in the ritual
portrayal.
These three aspects give us why the word dip
is really the best translation of baptizo (bap-tid'-zo), in that to dip means to
both immerse in water and to then remove from the water. This was the word used to signify the dyeing
of a garment. Once the garment was
dipped and removed from the dye, its color was changed.
In
the believer’s portrayal of salvation and his baptism with the Spirit, the
three aspects of salvation are all portrayed by dipping in water. These three aspects of salvation are the
salvation of the soul from Hell, the salvation of the spirit from continuing corruption
through practical sanctification and continual cleansing, and the salvation of
the body through resurrection/translation in glorification. The mode of water baptism therefore must
portray all three of these aspects of salvation.
1. Death, in that the “old man” (the believer’s sin
nature) was crucified with Christ (Romans 6:6 and Colossians 2:20)
2. Burial with Christ (Romans 6:4) signifying the
“putting off” (Ephesians 4:22) of the “old man” (Colossians 3:8-9)
3. Resurrection with Christ (the “old man” is not part of the
resurrection; Colossians 3:1) and the “putting on” (Ephesians 4:24) of the New
Nature “in Christ” to “walk in the newness of life” (Romans 6:4) in the union
and unity with Christ in the baptism with (I Corinthians 12:13), and filling of
(Ephesians 4:3 and 5:18), the Holy Spirit
Because there is such a
shallowness in understanding the spiritual significance of what is portrayed in
water baptism, we have created generation after generation of extremely shallow
Christians. To make water baptism merely
a testimony of salvation is a great abuse of the ordinance. Water baptism is connected to sanctification,
not salvation. Secondly, that
sanctification is always connected to formal local church membership. Sanctification within the ecclesia is the biblical pattern of the
practice of water baptism throughout both the Old Testament and the New
Testament. Water baptism effects
nothing. Water baptism is a
communication of the understanding of moral responsibility regarding one’s own
sanctification.
We find this transition from positional
sanctification in the believer’s standing
“in Christ” in Romans 5:2 leading into practical sanctification through the
supernatural enabling of the indwelling Holy Spirit in Romans chapter six. These verses are critical in teaching an
individual the spiritual significance to a decision to be water baptized.
“1 Therefore being
justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith
into this grace wherein we stand, and rejoice in hope of the glory of God.
3 And not only so, but we glory in tribulations also: knowing that
tribulation worketh patience; 4 And patience, experience; and
experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in
our hearts by the Holy Ghost which is given unto us {the yielded believer becomes a potential distribution center of God’s
grace as a sanctified, ministering priest before God}” (Romans 5:1-5).
The phrase in Romans 5:2 is critical to our understanding of Spirit
baptism -“into this grace wherein we stand {continue
or abide-in the sense of a new level of supernatural existence}.” If we understand the word “grace” to mean the
potential for the supernatural
enabling of a believer’s life, we can understand how water baptism is intended
to portray the believer’s understanding of positional
sanctification as the entrance into this new supernatural existence and the
potential for the release of the Christ-life
through practical sanctification and the filling of the Spirit. Because the emphasis of water baptism is
wrongly put upon a mere testimony of salvation (looking backward), most new converts miss the significance of water
baptism as its intent is to give them a new vision (looking forward). The new forward vision that is part of a proper
understanding of water baptism is that of a believer’s supernatural potential
as he learns to die daily to self and completely yield to the indwelling Spirit
of God. Therefore, the ritual of water baptism is intended in its purpose to
teach grace enabling for sanctification.
“1 What
shall we say then? Shall we continue in sin, that grace may abound {the gift of God’s supernatural enabling is
not about living permissively or selfishly}? 2 God forbid. How shall we, that are dead
to sin, live any longer therein? 3 Know ye not, that so many of us
as were baptized into Jesus Christ were baptized into his death? 4
Therefore we are buried with him by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we also should walk
in newness of life. 5 For if we have been planted together in the
likeness of his death, we shall be also in the likeness of his
resurrection: 6 Knowing this, that our old man is crucified with him,
that the body of sin might be destroyed, that henceforth we should not serve
sin” (Romans 6:1-6).
Obviously,
water baptism is intended to portray an understanding of certain absolutes
necessary to being supernaturally enabled to live each moment of our lives in
practical sanctification before God. To allow someone to be water baptized without
their understanding of these absolute necessities in order to live a sanctified
life is perhaps the greatest of abuses to the beginning of that new life “in
Christ.” Therefore, explanation of water
baptism should involve the in-depth explanation of three levels of commitment
to be a disciple of Jesus Christ.
A commitment to
die daily to the “old man”
“I protest by your
rejoicing which I have in Christ Jesus our Lord, I die daily” (I Corinthians
15:31).
“19 For I
through the law am dead to the law, that I might live unto God. 20 I
am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in
me: and the life which I now live in the flesh I live by the faith of the Son
of God, who loved me, and gave himself for me. 21 I do not frustrate
the grace of God: for if righteousness come by the law, then Christ is
dead in vain” (Galatians 2:19-21).
“22 But the fruit of the Spirit is
love, joy, peace, longsuffering, gentleness, goodness, faith, 23
Meekness, temperance: against such there is no law {no limitations}. 24 And they that are Christ’s have
crucified the flesh with the affections and lusts. 25 If we live in
the Spirit, let us also walk in the Spirit” (Galatians 5:22-25).
A commitment to ongoing repentance, confession, and cleansing of sin to
live as much as is possible in perpetual “fellowship” with Christ
“5 This then is the message which we
have heard of him, and declare unto you, that God is light, and in him is no
darkness at all. 6 If we say
that we have fellowship with him, and walk in darkness, we lie, and do not the
truth: 7 But if we walk
in the light, as he is in the light, we have fellowship one with another, and
the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we
deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from all
unrighteousness” (I John 1:5-9).
“8 For ye were sometimes darkness, but now are
ye light in the Lord: walk as
children of light: 9 (For the fruit of the Spirit is in
all goodness and righteousness and truth;) 10 Proving what is
acceptable unto the Lord. 11 And have no fellowship with the
unfruitful works of darkness, but rather reprove them” (Ephesians
5:8-11).
Total and absolute yieldedness to the indwelling Holy Spirit of God and
the will of God revealed through the Word of God
“7 For he that is dead is freed from
sin. 8 Now if we be dead with Christ, we believe that we shall also
live with him: 9 Knowing that Christ being raised from the dead
dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once:
but in that he liveth, he liveth unto God {this is the twofold model and spiritual view of the believer modeled in
water baptism}. 11 Likewise
reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our
Lord. 12 Let not sin
therefore reign in your mortal body, that ye should obey it in the lusts
thereof. 13 Neither yield
ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those
that are alive from the dead, and your members as instruments of
righteousness unto God. 14 For sin {the sin nature} shall not have dominion over you: for ye are not
under the law, but under grace. 15 What then? shall we sin, because
we are not under the law, but under grace? God
forbid. 16 Know ye not, that to whom ye yield yourselves
servants to obey, his servants ye are to whom ye obey; whether of sin unto
death, or of obedience unto righteousness? 17 But God be thanked,
that ye were the servants of sin {the sin
nature}, but ye have obeyed from the
heart that form of doctrine which was delivered you. 18 Being
then made free from sin, ye became the servants of righteousness 19
I speak after the manner of men because of the infirmity of your flesh: for as
ye have yielded your members servants to uncleanness and to iniquity unto iniquity;
even so now yield your members servants
to righteousness unto holiness” (Romans 6:7-19).
Obviously, a decision to
be water baptized is intended to connect a saved believer to a commitment to
discipleship. Therefore, a water baptism
decision is actually an enrollment into God’s ordained organization for
discipleship, which is the local church -A MINISTERING PRIESTHOOD. In the Mosaic Covenant, water baptism was the
initiatory rite into the priesthood for all priests. Water baptism is intended to be the entrance
into the discipleship process and the covenantal agreement that defines New
Covenant living and ministry within the context of a local church
community. Water baptism for the priests
was a picture of the precursor to sanctification in their preparation for their
ministry as priests. Clearly, Jesus
taught these various levels of commitment necessary to being one of His true
disciples. To be a disciple is to be
training for the “work of the ministry” as a priest.
“25 And there went
great multitudes with him: and he turned, and said unto them, 26 If
any man come to me, and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life also, he cannot be
my disciple. 27 And whosoever doth not bear his cross, and come
after me, cannot be my disciple. . . 33 So likewise, whosoever he be
of you that forsaketh not all that he hath, he cannot be my disciple.” (Luke
14:25-27 and 33).
Water baptism connects the
believer to a covenantal relationship in formal membership with the local “body
of Christ,” which in turn connects the believer to the ongoing process of
discipleship within that local assembly.
A commitment to discipleship is a commitment to learn the Word of God
and live the Word of God through “the work of the ministry.” The “work of the ministry” is to proclaim the
Gospel, baptize those that are saved into local churches, and teach those that
are baptized to “observe” (live or do) the teachings of Jesus. The “work of the ministry” is never separated
from the sending authority of the local church.
A person must be connected covenantly to the “body” of a local assembly
in order to have authority to minister in the Name of Jesus Christ as the
“head” of that local assembly. Anything
else is completely foreign to Biblical practice.
Water baptism, as it
relates to the local church, represents Spirit baptism as it relates to the
“church of the first born” in the “general assembly and in “the regeneration.” Jesus, in His incarnation, became a new and last Adam in the union of His humanity and deity. In His humanity, He succeeded where the first
Adam failed. There are two Bible texts
that, when read in conjunction with one another, give us the depth necessary to
understand this radical dispensational transition in “the regeneration” (the
“new creation” or New Genesis “in Christ’).
We will not comprehend the covenantal responsibilities of water baptism
within a local church assembly until we understand water baptism’s spiritual
reality in Spirit baptism.
“12 Giving thanks unto
the Father, which hath made us meet {aorist}
to be partakers of the inheritance of the saints in light: 13 Who
hath delivered {aorist} us from the
power of darkness, and hath translated {aorist}
us into the kingdom of his dear Son: 14 In whom we have {present} redemption through his blood, even
the forgiveness {remission of the penalty}
of sins: 15 Who is the image of the invisible God, the firstborn {pro-tot-ok'-os, in preeminence, not in time:
see John 8:58-‘Before Abraham was, I am’} of every creature {created being}: 16 For by him
{the eternal, self-existent Son of God}
were all things created, that are in heaven, and that are in earth, visible and
invisible, whether they be thrones, or dominions, or principalities, or
powers: all things were created by him, and for him {again, eternal preeminence or Lordship is implied}: 17 And he is
before {used in the sense of above, or
superiority} all things, and by him all things consist. 18 And he is the head of the body, the church {referring here to the ‘general assembly’
rather than the local assembly}: who
is the beginning, the firstborn from the dead; that in all things he
might have the preeminence. 19 For it pleased the Father
that in him should all fulness dwell; 20 And, having made peace
through the blood of his cross, by him to reconcile all things unto himself; by
him, I say, whether they be things in earth, or things in heaven”
(Colossians 1:12-20).
A.W.
Tozer said, “In many churches Christianity has been watered down until the
solution is so weak that if it were poison it would not hurt anyone, and if it
were medicine it would not cure anyone!”
This is certainly true regarding the doctrine of the Church. I believe watered-down
Christianity begins with a watered-down
view of water baptism.
In
Colossians 1:15-17, the emphasis is on the ETERNAL BEING of Jesus. In Colossians 1:18-19, the emphasis turns to
the present resurrected glory of the Incarnate One. Jesus is Lord of the Church (the “first
fruits” of the New Creation). The
“church” is composed only of people who have put their faith in the FINISHED
WORK of Christ for their salvation (both living and dead). They have already been “born again” into this
“kingdom . . . of light.” The word
“church” in Colossians 1:18 refers to the future resurrected and glorified body
of believers that will rule and reign with Christ during His one-thousand-year
reign on earth. Nonetheless, the
“kingdom . . . of light” (the New
Creation) is still in this present reality of existence within this material world. However, salvation is not the only
qualification for formal membership in a local church. Water baptism is intended to precede formal
membership in a local assembly and portray the covenantal responsibilities of
New Covenant Christianity in a commitment to become a disciple of Jesus. If we miss this significance of the ordinance
of water baptism, we miss its primary purpose - practical identification with the Christ-life!
Jesus
is “the beginning” (Colossians 1:18) of this New Creation. The emphasis of this text is not on the
“church.” The emphasis is on the
regeneration to this NEW LIFE (existence) - the New CREATION. The “church of the firstborn” (Hebrews 12:23)
is a major aspect of the beginning of “the regeneration,” but Jesus is thee
“firstborn” of the New Creation as the now eternal God\man. The intent of the discipleship process within
the organism of a local assembly is to teach the enrolled disciple to know the
Word of God and how to live the Word of God through the supernatural enablement
of the indwelling Spirit of God as sanctified believer priests.
“Therefore if any man be in Christ, he is a new creature:
old things are passed away {aorist tense};
behold, all things are become {perfect
tense} new” (II Corinthians 5:17).
Jesus is the “firstborn
out from among the dead” into this New Creation. In the death, burial, and resurrection of
Jesus, what man sees as an end, God
sees as a beginning of a New
Genesis. Regeneration is Spirit baptism
of which water baptism merely portrays.
“51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In
a moment, in the twinkling of an eye, at the last trump: for the trumpet shall
sound, and the dead shall be raised
incorruptible, and we shall be changed. 53 For this corruptible
must put on incorruption, and this mortal must put on immortality. 54
So when this corruptible shall have put on incorruption, and this mortal
shall have put on immortality, then shall be brought to pass the saying that is
written, Death is swallowed up in victory. 55 O death, where is thy
sting? O grave, where is thy victory? 56 The sting of death is
sin; and the strength of sin is the law. 57 But thanks be
to God, which giveth us the victory through our Lord Jesus Christ” (I Corinthians 15:51-57; the regeneration is progressing).
It would be of little
value to be Lord of a dead and condemned/fallen creation. Jesus died so we could become part of His New
Creation. “All things” (Colossians 1:17)
refers to both the spiritual and material universe including the “church.” Spirit baptism immerses the “born again”
believer into that New Creation. Water baptism is intended to portray the understanding
of separation from the cursed creation and the understanding of being separated
unto, or into, the New Creation.
Discipleship teaches the believer how to live supernaturally in this
world although he is no longer “of the world” (John 17:14). The words “might have pre-eminence”
(Colossians 1:18) mean Jesus is made
Sovereign LORD. As the Son of God, He
has always been Sovereign LORD. Colossians 1:18 is referring to Jesus as
the new Federal Head of humanity in His restoration of Adam’s dominion lost to
Satan. When Adam lost his dominion,
he was lost with it along with all humanity.
This restoration of dominion will not happen until Christ takes Kingdom
Age rule of planet earth and Satan is bound for the thousand years of the
Kingdom Age. However, there is a present
aspect of this dominion restoration in this present worldly existence when
individual believers make personal choices in submission to the will of
God. This is what the word “might”
means.
In Colossians 1:18,
Jesus is also referred to as “the firstborn of all creation.” This does not refer to Jesus being the first
created being. “Firstborn” is a Hebraism
- a Hebrew phrase, idiom, or custom that can only be understood by
understanding the idiom or custom. Being
the “firstborn” was a position of
priority (Primogeniture). Therefore,
the “firstborn” was usually the oldest in the family and resultantly held the
patriarchal position of priority (“preeminence,” Colossians 1:18).
“27 Also I will make him {the
Messiah} my firstborn,
higher than the kings of the earth. 28 My mercy will I keep for him
for evermore, and my covenant shall stand fast with him. 29 His seed {all Redeemed} also will I
make to endure for ever, and his throne as the days of heaven”
(Psalm 89:27-29).
“And he {Jesus} is the head of the body, the
church: who is the beginning, the firstborn from the dead; that in
all things he might have the preeminence” (Colossians 1:18). Christ Jesus
possesses this position of “preeminence
“as the “last Adam” (I Corinthians 15:45) and as the new Federal Head of the New Creation since He is the “firstborn
from the dead.” This means Jesus was the first human to be
glorified and the first human to be regenerated (regeneration is not the same as
salvation).
The first Adam was
created in the “image of God,” but that image was defaced in his fall into the
corruption of sin. Water baptism
signifies an understanding of a spiritual disconnect from the cursed Adamic
family and a new spiritual connection to the family of God (John 1:11-12). Jesus was born into the cursed creation but
was not a descendant of fallen Adam.
Therefore, Jesus did not possess a sin nature because the sin nature is
passed seminally through the father, not the mother (Romans 5:12). The eternal Son of God needed to become human
to be the kinsman Redeemer of humanity.
He did not need to be saved, because he was never lost in sin.
Therefore, a believer’s baptism with the Holy Spirit is a baptism into
the “new creation” of the last Adam and the “church of the first born.” It is not water baptism that brings a “born
again: person into “the regeneration.”
This is the great confusion regarding water baptism. Regeneration
is ultimate sanctification, i.e., separating a sinner from the cursed
creation and transitioning him into “the regeneration.”
The
“church of the firstborn” exists embryonically in local churches during the
Church Age. The whole of the “church of the firstborn”
will have its first assembly at the rapture (I Thessalonians 4:16-17). At that time, all believers from all
individual local churches existing during the Church Age will be united in “the
general assembly.” Because Christians
have a superficial understanding of what has happened to them in their baptism
with the Spirit into the “body of Christ,” they also have a superficial
understanding of what water baptism is intended to portray in it connecting the
believer to his covenantal responsibilities within the “body of Christ” in his
local church.
“18 For ye
are not come unto the mount that might be touched, and that burned with fire,
nor unto blackness, and darkness, and tempest, 19 And the sound of a
trumpet, and the voice of words; which voice they that heard intreated
that the word should not be spoken to them any more: 20 (For they
could not endure that which was commanded, And if so much as a beast touch the
mountain, it shall be stoned, or thrust through with a dart: 21 And
so terrible was the sight, that Moses said, I exceedingly fear and
quake:) 22 But ye are come unto mount Sion, and unto the city of the
living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and
church of the firstborn, which are
written in heaven, and to God the Judge of all, and to the spirits of just men
made perfect, 24 And to Jesus the mediator of the new covenant, and
to the blood of sprinkling {sanctification
not propitiation}, that speaketh better things than that of Abel.
25 See that ye refuse not him that speaketh. For if they escaped not who
refused him that spake on earth, much more shall not we escape,
if we turn away from him that speaketh from heaven: 26 Whose
voice then shook the earth: but now he hath promised, saying, Yet once more I
shake not the earth only, but also heaven. 27 And this word,
Yet once more, signifieth the removing of those things that are shaken, as of
things that are made, that those things which cannot be shaken may remain.
28 Wherefore we receiving a kingdom which cannot be moved, let us have
grace, whereby we may serve God acceptably with reverence and godly fear:
29 For our God is a consuming fire” (Hebrews 12:18-29).
Water
baptism connects the believer’s thinking
to the spiritual dynamic of his Kingdom Age responsibilities within the Church
Age (Hebrews 12:28). Water baptism
also disconnects the believer’s thinking from this world and connects him
Eschatologically to the future destruction of the original Adamic creation
(Hebrews 12:25-27).
Water baptism is a testimony of understanding the
sanctificational unity of one “born again” believer with other “born again”
believers as accountability groups
established within various local churches.
This unity in the formal membership of a local church exists within the
process of discipleship (Ephesians 4:1-32).
This unity grows through the ongoing process of discipleship on three
fronts of spiritual growth:
1. Unity in doctrine that is acquired
through detailed teaching of the Word of God and personal study of the Word of
God
2. Unity in missional purpose to reach the
world with the Gospel of Jesus Christ, baptize those saved in the “Name of the
Father, Son, and Holy Spirit, and teach “them to observe all things,” which
defines the third front of unity
3. Unity in practice, which defines the
ministry of a local church comprised of individuals who understand the
responsibilities of holy living and the obligations of their individual
positions as believer-priests before God
Ephesians 4:1-32 is Ecclesiology 101. It is
the exposition of God’s intent in the ordination of the local church defined in
its doctrine, purpose, and practice.
This threefold “unity of the Spirit” can never exist in any believer’s
life until that believer first unites himself with a local church.
“14 These things write
I unto thee, hoping to come unto thee shortly: 15 But if I tarry
long, that thou mayest know how thou
oughtest to behave thyself in the house of God, which is the church of the
living God, the pillar and ground of the truth. 16 And without
controversy great is the mystery of godliness: God was manifest in the flesh,
justified in the Spirit, seen of angels, preached unto the Gentiles, believed
on in the world, received up into glory” (I Timothy 3:14-16).
God has ordained the
ministry of the local church as the central vehicle of discipleship. Although the home and family unit are
prominent institutions within the plan of God, the Great Commission was given
to the Church. The home and family unit
are not the “pillar
and ground of the truth.” The local church is “pillar and ground of the truth.” The two ordinances of water
baptism and the Lord’s Supper are local church ordinances administrated
through the authority of local churches.
There is no such thing scripturally as a parachurch organization.
Show
me a ministry that emphasizes the home at the expense of deemphasizing the
local church and I will show you an unscriptural ministry. Show me a mission organization
that is not directly connected, and submissive to, the local church and I will
show you a mission organization that is abortive to the ordained methodology of
God. This is a fundamental doctrine. Water baptism is God’s ordained ordinance
that introduces every “born again” believer to live within this dynamic of
obedience within and through the governance
of local churches.
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Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/
Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist.
He has served the Lord for over 40 years.
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